שבת י״ח ב:ח׳-י״ט א:ב׳

with regard to placing incense and sulfur beneath clothes and silver vessels, respectively, what is the reason Beit Shammai permitted this? The Gemara answers: The case under discussion was not one where the incense was placed in a vessel; rather, there, the incense was placed on the ground, and therefore there was no utensil that was obligated to rest. The Gemara asks further: A tub in which fruit or grains are placed to ferment into beer, and where they stay for an extended period; and a Shabbat lamp; and a pot in which food is being cooked, which they place on the fire while it is still day; and a spit [shapud] on which they placed food to roast while it is still day; what is the reason Beit Shammai permitted placing them on Shabbat eve while it is still day even though the prohibited labor continues over time, including on Shabbat? The Gemara answers: These are cases where he declares the utensils ownerless. According to Beit Shammai, the utensils must be declared ownerless while it is still day. Once the utensils are declared ownerless, they no longer belong to a Jew and, consequently, there is no obligation to let them rest.,The Gemara asks: Based on these conclusions, who is the tanna who taught this Tosefta that the Sages taught: A woman may not fill up a pot with pounded wheat and lupines, a type of legume, and place them in the oven to cook on Shabbat eve at nightfall. And if she placed them in the oven, not only may they not be eaten on Shabbat itself, but even at the conclusion of Shabbat they are forbidden for a period of time that would be sufficient for them to be prepared, i.e., the time it takes to cook the dish from the beginning, so that he will derive no benefit from a prohibited labor performed on Shabbat. Similarly, the Tosefta said: A baker may not fill a barrel of water and place it in the oven on Shabbat eve at nightfall to boil the water that is in the barrel, and if he did so, even at the conclusion of Shabbat it is forbidden for the period of time that would be sufficient for it to be prepared from the beginning. Let us say that this Tosefta is in accordance with the opinion of Beit Shammai and not in accordance with the opinion of Beit Hillel. The Gemara answers: Even if you say that it is in accordance with the opinion of Beit Hillel, in those cases the Sages issued a decree due to concern lest the one cooking stoke the coals on Shabbat in order to accelerate the cooking.,The Gemara asks: If so, with regard to incense and sulfur, the Sages should also issue a decree that prohibits placing them beneath clothes and silver vessels, respectively, on Shabbat eve at nightfall. The Gemara answers: There, in that case, he will not stoke them, as if he stokes them smoke will rise into the garments and the silver, and that is damaging for them. The smoke from the wood will ruin the fragrance and the coating of sulfur. The Gemara asks further: With regard to bundles of flax, the Sages should also issue a decree. The Gemara answers: There, since wind is damaging for them, he does not expose them, and he will not come to stoke the coals. The Gemara asks further: With regard to wool placed in the dyer’s kettle, the Sages should also issue a decree. Shmuel said: The mishna is referring to a pot that is removed from the fire, where there is no concern lest he stoke the coals. The Gemara still asks: Let us be concerned lest he stir that same pot, thereby accelerating the cooking, which is prohibited by Torah law. Rather, the mishna is referring to a pot that is removed from the fire and sealed with clay spread around its cover to prevent it from opening.,The Gemara comments: And now that the Master said that in these cases the prohibition of placing the pot on the fire is due to a decree issued by the Sages lest he stoke the coals; with regard to this pot of raw meat, it is permitted to place it in an oven on Shabbat eve at nightfall. What is the reason for this? Since it is not fit for consumption during the night, as it will not be cooked by then, he diverts his thoughts from it and will not come to stoke the coals. And the same is true of cooked meat; it is permitted to place it on the fire on Shabbat eve at nightfall. Since it is reasonably cooked, one will not come to stoke the coals to cook it more. Meat that is cooked and not sufficiently cooked is prohibited, as there is concern lest he come to stoke the coals. And if he threw a raw bone into this pot, he may well do so, as due to the bone he will not remove the meat to eat it in the evening.,And now that the Master said that anything for which wind is damaging one does not expose, one could say that with regard to meat of a kid and an oven whose opening is sealed with clay, he may well place it there on Shabbat eve at nightfall. Since the meat of the kid cooks quickly and the opening of the oven is sealed, there is no concern lest he come to stoke the coals. If it is the meat of a ram [barḥa] and the opening of the oven is not sealed with clay, it is prohibited to place it there on Shabbat eve at nightfall. The above are cases where the ruling is clear. However, with regard to the case of the meat of a kid and the opening of the oven is not sealed with clay, or the case of a ram and the opening of the oven is sealed, there is a dispute. Rav Ashi permitted placing it in the oven on Shabbat eve at nightfall, and Rav Yirmeya from Difti prohibited doing so. The Gemara asks: And according to the opinion of Rav Ashi, who permitted placing it there on Shabbat eve at nightfall, wasn’t it taught in a baraita that one may not roast meat, an onion, and an egg on Shabbat eve unless there is sufficient time for them to be roasted while it is still day? Apparently, one may not place meat that is not sufficiently roasted in an oven on Shabbat eve. The Gemara answers: There, the baraita is referring to the meat of a ram and the opening of the oven is not sealed with clay. However, in other cases it is permitted.,Others say that with regard to the meat of a kid, whether it is in an oven that is sealed or whether it is in one that is not sealed, everyone agrees that he may well do so. With regard to the meat of a ram, when the opening of the oven is sealed, one may well do so too. Where they disagreed was in the case of the meat of a ram and the opening of the oven was not sealed. Rav Ashi permitted placing it in the oven on Shabbat eve at nightfall, and Rav Yirmeya from Difti prohibited doing so. The Gemara asks: And according to the opinion of Rav Ashi, who permitted this, wasn’t it taught in a baraita that one may only roast meat, an onion, and an egg on Shabbat eve if there is sufficient time for them to be roasted while it is still day? Apparently, one may not place meat that is not sufficiently roasted in an oven on Shabbat eve. The Gemara answers: There, the baraita is referring to the case of meat roasted directly on the coals. In that case, there is greater concern that he will come to stoke the coals. Ravina said: With regard to that raw gourd, one may well place it in a pot on the fire on Shabbat eve at nightfall. The reason for this is that since the wind is damaging for it, it is considered like the meat of a kid.,The full text of the baraita is: Beit Shammai say: One may only sell an item to a gentile on Shabbat eve, and one may only load a burden onto his donkey with him, and one may only lift a burden onto him if the destination of the gentile is near enough that there remains sufficient time for the gentile to arrive at a place near there prior to Shabbat. The Sages taught in a baraita that elaborated upon this dispute between Beit Shammai and Beit Hillel with regard to selling to a gentile on Shabbat eve: Beit Shammai say: A person may not sell his object to a gentile, and lend it to him, and loan him money, and give him an object as a gift on Shabbat eve, unless there is sufficient time for him, the gentile, to reach his house while it is still day. And Beit Hillel say: He is permitted to do this if there is sufficient time for him to reach a house adjacent to the wall of the place where he is going. Rabbi Akiva says: It is permitted to give an object to a gentile on Shabbat eve if there is sufficient time for him to exit the entrance of the Jewish person’s house. What the gentile does afterward is irrelevant. Rabbi Yosei, son of Rabbi Yehuda, said: That is the statement of Rabbi Akiva; that is the statement of Beit Hillel. Rabbi Akiva came only to explain the statement of Beit Hillel. The tanna whose version of Beit Hillel’s statement was: Until he reaches the house adjacent to the wall, held that Beit Hillel’s opinion was similar to Beit Shammai’s opinion. Rabbi Akiva came to elucidate the actual opinion of Beit Hillel.,The Sages taught a similar principle in a baraita with regard to another tannaitic dispute. Beit Shammai say: A person may not sell his leaven to a gentile on Passover eve unless he knows that the leaven will be finished before Passover. And Beit Hillel say: As long as it is permitted for the Jew to eat leaven, it is also permitted for him to sell it to a gentile. The Jew ceases to be responsible for the leaven sold to a gentile from the moment it is sold. And Rabbi Yehuda says: With regard to Babylonian kutaḥ, a spice that contains leavened bread crumbs, and all kinds of kutaḥ, it is prohibited to sell it to a gentile thirty days before Passover. Because kutaḥ is used exclusively as a spice, it lasts longer than other foods.,The Sages taught in a different baraita: One may, ab initio, put food before the dog in the courtyard on Shabbat, and we are not concerned that the dog may lift it and carry it out to the public domain. If the dog lifted it and exited the courtyard, one need not attend to him, as he is not required to ensure that the dog will eat it specifically in that courtyard.,On a similar note, the baraita continued: One may place food before the gentile in the courtyard on Shabbat. If the gentile lifted it and exited, one need not attend to him. The Gemara asks: Why do I need this as well? This case is the same as that case. The halakhot with regard to the dog and the gentile are identical, as Shabbat prohibitions do not apply to either of them. The Gemara answers: There is a distinction. Lest you say that in this case, the case of the dog, responsibility for its food is incumbent upon the owner of the courtyard who owns the dog. And in this case, the case of the gentile, responsibility for his food is not incumbent upon the owner of the courtyard. Therefore, in a situation where there is concern that Shabbat will be desecrated, there is room to say that one may not give the gentile his food. Therefore, the baraita teaches us that in that case, it is also permitted.,The Sages taught in a Tosefta: A person may not rent his utensils to a gentile on Shabbat eve, as it appears that the Jew is receiving payment for work performed on Shabbat. However, on the fourth and on the fifth days of the week it is permitted. On a similar note, one may not send letters in the hand of a gentile on Shabbat eve. However, on the fourth and on the fifth days of the week it is permitted. Nevertheless, they said about Rabbi Yosei the priest, and some say that they said this about Rabbi Yosei the Ḥasid, that a document in his handwriting was never found in the hand of a gentile, so that a gentile would not carry his letter on Shabbat.,The Sages taught in a baraita: One may not send a letter in the hand of a gentile on Shabbat eve unless he stipulates a set sum of money for him. In that case, anything the gentile does with this letter is not in service of the Jew, but rather on his own, since his payment is stipulated in advance. Beit Shammai say: One may only give a letter to a gentile on Shabbat eve if there is sufficient time for the gentile to reach his house before dark. And Beit Hillel say: If there is sufficient time for him to reach the house adjacent to the wall of the city to which he was sent.,The Gemara asks: Didn’t he stipulate a set price? What difference does it make whether he reaches the city on Shabbat eve or on Shabbat? Rav Sheshet said, the baraita is saying as follows: And if he did not stipulate a set price for the task, Beit Shammai say: One may only give a letter to a gentile on Shabbat eve if there is sufficient time for the gentile to reach his house before dark. And Beit Hillel say: If there is sufficient time for him to reach the house adjacent to the wall of the city to which he was sent.,The Gemara asks: Didn’t you say in the first clause of the baraita, that one may not send a letter unless he stipulated a set price? Without stipulating a set price, one may not send a letter at all. The Gemara answers: This is not difficult, as it is possible to explain that this, where we learned that one is permitted to give a letter to a gentile on Shabbat eve even if he did not stipulate a set price, is in a case where the house of the mail carrier [bei doar] is permanently located in the city. And this, where it is permitted to give a letter to a gentile only if he stipulated a set price, is in a case where the house of the mail carrier is not permanently located in the city.,The Sages taught: One may not set sail on a ship fewer than three days before Shabbat, to avoid appearances that the Jew is performing a prohibited labor on Shabbat. In what case is this statement said? In a case where he set sail for a voluntary matter; however, if he sailed for a matter involving a mitzva, he may well do so. And, even then, he must stipulate with the gentile ship captain that this is on the condition that he rests, i.e., stops the ship, and even if the gentile does not rest. Rabban Shimon ben Gamliel says: He need not stipulate. And sailing on a ship that is traveling from Tyre to Sidon, a short journey by sea, is permitted even on Shabbat eve.,The Sages taught in a Tosefta: One may not lay siege to cities of gentiles fewer than three days before Shabbat, to avoid the need to desecrate Shabbat in establishing the siege. And if they already began establishing the siege fewer than three days before Shabbat, they need not stop all war-related actions even on Shabbat. And so Shammai would say: From that which is written: “And you should build a siege against the city that is waging war with you until it falls” (Deuteronomy 20:20), it is derived that the siege should be sustained “until it falls.” Consequently, the siege must continue even on Shabbat.,We learned in the mishna that Rabban Shimon ben Gamliel said: The ancestral house of my father, the dynasty of Nesi’im from the house of Hillel, was accustomed to give its white clothes to a gentile launderer no fewer than three days before Shabbat. It was taught in the Tosefta that Rabbi Tzadok said: This was the custom of the house of Rabban Gamliel: They would give white clothes to the gentile launderer three days before Shabbat, and they would give him colored clothes even on Shabbat eve. The Gemara comments: And from their statement we learned that white garments are more difficult to launder than colored ones, as in white garments every stain is more conspicuous.,On a related note, the Gemara relates that Abaye gave this dyed garment to the launderer. Abaye said to the launderer: How much do you want as payment to wash it? The launderer said to Abaye: Same as for a white garment. Abaye said to him: You cannot deceive me in this matter, as the Sages already preceded you, as it was taught in the baraita which garment is more difficult to wash. On this topic, Abaye said: One who gives clothing to the launderer, he should give it to him by measure and he should take it back from him by measure. In that way, if it is longer, it is an indication that the launderer caused him a loss because he stretched the garment. And if it is shorter, he certainly caused him a loss because he shrunk it.,We learned in the mishna that these, Beit Shammai, and those, Beit Hillel, agree that one may load the beam of the olive press and the circular wine press. The Gemara asks: What is different about all of the cases in the mishna, where Beit Shammai issued a decree prohibiting them, and what is different about the beams of the olive press and the circular wine press that Beit Shammai did not issue a decree prohibiting them? The Gemara answers: Those cases, where if he performed them on Shabbat he is rendered liable to bring a sin-offering, Beit Shammai issued a decree prohibiting them on Shabbat eve at nightfall. However, in the cases of the beams of the olive press and the circular wine press, where even if he performed them on Shabbat he is not rendered liable to bring a sin-offering, Beit Shammai did not issue a decree.,The Gemara asks: Who is the tanna who holds that anything that comes on its own, and not as the result of an action, it may well be done on Shabbat? Rabbi Yosei bar Ḥanina said: It is the opinion of Rabbi Yishmael, as we learned in a mishna: With regard to the garlic and the unripe grapes, and the stalks of wheat that he crushed while it was still day, Rabbi Yishmael says: He may continue tending to them and finish after it gets dark, as after the crushing is completed these items are placed beneath a weight, so that the liquids will continue to seep out. And Rabbi Akiva says: